De-Marchi, p. 231, gives a cut of a painting at Herculaneum which may represent a scene of this kind. Footnote 1470: _Gromatici veteres_, i. 141. See Rudorff in vol. ii. 236 for an interesting discussion of the religio terminorum and its ethical and legal results. Footnote 1471: Rudorff, l. c. 237. Footnote 1472: Jevons, _Introduction to the History of Religion_, 149. Footnote 1473: Robertson Smith, _Religion of the Semites_, 187 foll. Footnote 1474: See under September, p. 229 foll. I may here notice the very curious ‘oraculum’ in _Grom. Vet._ p. 350 (ex libris Vegoiae) which connects Jupiter with the introduction of termini in Etruria. Footnote 1475: Ζεὺς ὅπιος he is called by Dion. Hal. (2. 74), where the cult is ascribed to Numa. Farnell, _Cults of the Greek States_ i. 159. Footnote 1476: Aust, in _Myth. Lex._ s. v. Iuppiter, 668. Footnote 1477: _Fasti_, 2. 667; Liv. 1. 55; Serv. _Aen._ 9. 448. Augustine, _C. D._ 4. 23, adds Mars, and Dion. Hal. 3. 69 Iuventus to Terminus, who could not be ‘exauguratus.’ Footnote 1478: Serv. _Aen._ 9. 448 ‘Unde in Capitolio prona pars tecti patet, quae lapidem ipsum Termini spectat.’ This is the ‘Capitoli immobile saxum’ of Virgil; see above, p. 230. Footnote 1479: Ovid, l. c. 671. Footnote 1480: See above, p. 140. Varro, _L. L._ 5. 66. Footnote 1481: Plut. _Q. R._ 28. Footnote 1482: Ambrosch, _Studien_, 199 foll. Footnote 1483: It would exactly correspond to the spot of sacred ground on which the terminus-stone stood between two properties (Rudorff, l. c). In the latter case, it is worth noting, the sacrifices and sacrificers are doubles, as with the Salii, Luperci, &c, of the two Roman settlements. Mr. Granger (_Worship of the Romans_, 163) suggests that this stone was ‘a relic from the original dwellers by the Tiber,’ i.e. pre-Roman. But the question is, How did the Romans come to associate it with Terminus? Footnote 1484: _Fasti_, 2. 685 foll. He is probably following Varro and common opinion, which latter Verrius refers to (Paul. 279) ‘Regifugium sacrum dicebant, quo die rex Tarquinius fugerit e Roma.’ The word _dicebant_ seems to show that this was not Verrius’ own opinion. Footnote 1485: _C. I. L._ i. 289. This gloss is no doubt the equivalent in Festus to that of Paulus just quoted; but the leading word Regifugium is lost. I have only quoted so much as is needed for our purpose. For other completions of the gloss see Müller, _Festus_, l. c, and Huschke, _Röm. Jahr_, p. 166. Footnote 1486: If this gloss really refers to Feb. 24, the presence of the Salii is difficult to account for, as their period of activity begins in March. Frazer in an interesting note (_G. B._ ii. 210) suggests that the use of the Salii was to drive away evil demons; if the Regifugium was a solemn piaculum, and the victim a scapegoat, this explanation might serve for Feb. 24. Footnote 1487: